Humanist Educational Treatises edited and translated by Craig W. Kallendorf. Cambridge, MA, 2002. ISBN 0-674-00759-x.
M.D. Aeschliman, "Humanist Educational Projects." Review essay. Review of Humanist Educational Treatises edited and translated by Craig W. Kallendorf. Journal of Education. Volume 184, Number 3 (2003): 69-83.
W. J. Ong, New Catholic Encyclopedia. "Humanism." Gale, in association with The Catholic University of America, 2003. V.7, 187-193.
Humanism can be an "ambiguous" term. Many Christians associate the term, humanism, with secular atheism. Some recognize it as a movement in the Renaissance period that emphasized this world and humane letters. There is also a long tradition of what is called Christian Humanism.
This is how it is defined in the New Catholic Encyclopedia: "The term humanism has a number of more or less distinct meanings, all referring to a world view in some way centered on man rather than on the superhuman or the abstract. In its strictest sense, the word refers to a literary and intellectual movement, the 'new learning,' running from 14th century Italy through Western culture generally into the 17th century or, more vaguely, even beyond, and marked by devotion to Greek and Latin classics as the central and highest expression of human values. The term has been extended to comparable movements in the Middle Ages, notably to the 12th-century educational reform typified by the ideals of John of Salisbury (d. 1180) and to Carolingian scholarly activity centering around Alcuin" (182).
It defines Christian Humanism as "the view (and action based upon that view) that human culture and its tradition have value in in the Christian life to the extent in which they are subordinated, in some way, to Christ's teaching, to what is preeminent in the tradition of the faith and consequently in the tradition of the church" (193).
One might even say it is an emphasis on human things from a Christian world-view. It is based on God's creation and His affirmation that it is good. In addition, it affirms that humans are created in God's image. It also emphasized that this life is good and should be affirmed.
Humanist Educational Treatises were written during the period of history called the Renaissance. It includes four treatises: The Character of Studies Befitting a Free-Born Youth (ca. 1402-1403), by Pier Paola Vergerio; The Study of Literature (ca. 1424), by Leonardo Bruni; The Education of Boys (1450), by Aeneas Silvius Piccolomini; and A Program of Teaching and Learning (1459), by Battista Guarino. Kallendorf has written an introduction to guide the reader in reading these four treatises. He provides information about each of the four authors and places them and their treatise in the context of their time. The author notes, "Humanist educators aimed to create a particular type of person: men and women who would be virtuous because they had read and identified with powerful examples of classical virtue; who would be prudent because they had extended their human experience into the distant past through the study of history; and would be eloquent, able to communicate virtue and prudence to others, because they had studied the most eloquent writers and speakers of the past" (vii-viii). All these authors emphasized the liberal arts and morality. They encouraged the study of Greek and Latin classics, including the Church Fathers and the Scriptures.
M. D. Aeschliman wrote a review essay of this book. The aim of his article is to define the term. humanism, and show how it means various things to different people. In addition, he critiques the humanist movement from a Christian perspective. Here are a few excerpts from his article:
After listing weaknesses of the Renaissance humanists, he notes, "Yet, the educational quest for norms and nobility' must be the perennial concern of decent educators as well as honorable citizens and dutiful parents. Synthesis of orthodox theistic religion and humanism is easy to mock, but impossible to do without if we wish to retain the very idea of the human person as rational, free, and worthy" (76). This is important because it seems to imply we cannot have the human things without the divine. We have seen in the modern world what happens when we divide the human from the divine, abortion and euthanasia.
Here is an excerpt how the Humanists drew from both faith and reason, divine and human knowledge: "It is no accident or folly that Socrates, Plato, Aristotle, Plotinus, Cicero, Seneca, Juvenal, and Vergil were so easily integrated into the Judaeo-Christian tradition over many centuries" (76). It seems to me that modern Christians can learn much from the example of the humanist how they drew from the best that Western civilization produced.
Their replacement has had destructive consequences: "And it is far from evident that their replacement in Western curricula with modern literature and audio-visual culture--whether expressive or merely utilitarian--and the ascendancy of science can safeguard the human essence that the last one hundred years of history have maimed, perverted, and destroyed in so many ways. The increasing proficiency of our means of communication seems in inverse proportion to the increasing triviality, brutality, and folly of much of what we express and communicate" (76). Is it time for a re-engagement with classical literature? I think it is. Our departure from Christian humanism has had detrimental consequences.
Humanist Educational Treatises provide much food for thought. One of the themes emphasized are the importance of educating the young. They teach the importance of cultivating the right habits early in life. Another theme is that students must have proper examples, both teachers and peers. Teachers are not only to lead by instruction, but also by example. A third theme is the importance of the liberal arts for cultivating the education of the whole person. Aeschliman notes, "every student would be well taught if he or she were in secure possession of grammar, logic, and rhetoric before beginning higher education" (77). He notes how these writers stressed "the right use of language--on both reading and writing well--and on elementary logical procedures were usually augmented by a concern for ethics" (77).
Other important themes were the importance of reading history and literature. Some of the authors defend the reading of Greek plays and poetry against those who would want to remove them for the curriculum. In addition, they give reasons for reading secular literature. Christian Humanism is rooted in the Bible, flowered in the High Middle Ages and the Renaissance period, and has been prominent in Twentieth Century writers like C. S. Lewis and T. S. Eliot. We also see the legacy of this tradition in the Christian liberal arts colleges and universities today. Reading the Humanist Educational Treatises will be beneficial to the modern reader.
Showing posts with label Christian Humanism. Show all posts
Showing posts with label Christian Humanism. Show all posts
Tuesday, April 22, 2014
Friday, February 21, 2014
What has Athens to do with Jerusalem? What has Rome to do with Christians? What has pagan thought to do with Christian thought?
The Great Tradition: Classic Readings on what it means to be an Educated Human Being, edited by Richard M. Gamble. Wilmington, Del. : ISI books, 2009.
I became a Christian when I was eighteen years old. I was not raised in a church or on Christian teaching. I was not familiar with the Bible. As a teenager I became involved with the wrong crowd and would eventually drop out of school in ninth grade. I grew up in a single parent home and was often alone. When I was eighteen my mother remarried and moved to Kentwood, Louisiana. My family decided to attend the First Baptist Church in Kentwood. It would be the only time my whole family would attend the church for a long time. However, I would return the next Sunday and receive Jesus Christ as my Lord and Savior.
Not long after making this commitment to Jesus Christ I would begin college. Early on I experienced a conflict in what I was learning in Church and what I was learning in the university. They seemed to be opposed to each other. When in church I had to wear the hat of faith; while in the university I had to wear the hat of faith. I seemed to be a double-minded man unstable in all his ways. I spent many years reading and studying how to bring these two worlds together. It is interesting that after many years I was able to integrate these two worlds. It was not till years later I came upon two sources that would have been helpful in this journey. The first one was C. S. Lewis' essay "Learning in War-time." The other source is this book: The Great Tradition: Classic Readings on what it Means to be an Educated Human Being. What this book shows through primary sources is that Christians have been integrating their Christian faith with learning for two thousand years. It also shows the common themes in Christian education and Greek and Roman societies.
The Great Tradition excerpts works from many of the greatest authors of the Western Tradition: Plato, Isocrates, Aristotle, Cicero, Quintilian, Plutarch, Clement of Alexandria, Augustine, Gregory the Great, Thomas Aquinas, John Calvin, Erasmus, John Milton, C. S. Lewis and many others. One finds many common themes in these works: the importance of both developing the intellect and character. It also emphasizes a liberal arts education. The Christian authors find much good in the works of pagan authors. Much that can be integrated with a Christian world-view.
I was quite amazed by this anthology of readings of how many Christians have successfully integrated pagan thought with their Christian faith. They believed that all truth came from God. They also believed faith and reason were compatible. In addition, they believed virtues must be developed to be properly educated. They also taught that education was a life-long pursuit.
Gamble says about this anthology: "More than two hundred years ago, the utilitarians disconnected themselves from liberal education and the Great Tradition, redefining and redirecting the 'useful' away from that which forms the 'complete man,' and toward that which primarily promotes man's material well being. . . . The Great Tradition, in contrast, anchored in the classical and Christian humanism of liberal education, has taken the broader view that what is useful is that which helps men and women to flourish in nonmaterial ways as well--in other words, that which helps them to be happy. Indeed, what the Great Tradition has meant by the words 'humanism,' 'liberal,' and 'education' will emerge from the full context--spanning a breathtaking twenty-four centuries--of the remarkably intelligible, unified, and coherent conversation that unfolds in these pages" xvi-xvii). I can think of no better guide to show us what it means to be an educated human being.
I became a Christian when I was eighteen years old. I was not raised in a church or on Christian teaching. I was not familiar with the Bible. As a teenager I became involved with the wrong crowd and would eventually drop out of school in ninth grade. I grew up in a single parent home and was often alone. When I was eighteen my mother remarried and moved to Kentwood, Louisiana. My family decided to attend the First Baptist Church in Kentwood. It would be the only time my whole family would attend the church for a long time. However, I would return the next Sunday and receive Jesus Christ as my Lord and Savior.
Not long after making this commitment to Jesus Christ I would begin college. Early on I experienced a conflict in what I was learning in Church and what I was learning in the university. They seemed to be opposed to each other. When in church I had to wear the hat of faith; while in the university I had to wear the hat of faith. I seemed to be a double-minded man unstable in all his ways. I spent many years reading and studying how to bring these two worlds together. It is interesting that after many years I was able to integrate these two worlds. It was not till years later I came upon two sources that would have been helpful in this journey. The first one was C. S. Lewis' essay "Learning in War-time." The other source is this book: The Great Tradition: Classic Readings on what it Means to be an Educated Human Being. What this book shows through primary sources is that Christians have been integrating their Christian faith with learning for two thousand years. It also shows the common themes in Christian education and Greek and Roman societies.
The Great Tradition excerpts works from many of the greatest authors of the Western Tradition: Plato, Isocrates, Aristotle, Cicero, Quintilian, Plutarch, Clement of Alexandria, Augustine, Gregory the Great, Thomas Aquinas, John Calvin, Erasmus, John Milton, C. S. Lewis and many others. One finds many common themes in these works: the importance of both developing the intellect and character. It also emphasizes a liberal arts education. The Christian authors find much good in the works of pagan authors. Much that can be integrated with a Christian world-view.
I was quite amazed by this anthology of readings of how many Christians have successfully integrated pagan thought with their Christian faith. They believed that all truth came from God. They also believed faith and reason were compatible. In addition, they believed virtues must be developed to be properly educated. They also taught that education was a life-long pursuit.
Gamble says about this anthology: "More than two hundred years ago, the utilitarians disconnected themselves from liberal education and the Great Tradition, redefining and redirecting the 'useful' away from that which forms the 'complete man,' and toward that which primarily promotes man's material well being. . . . The Great Tradition, in contrast, anchored in the classical and Christian humanism of liberal education, has taken the broader view that what is useful is that which helps men and women to flourish in nonmaterial ways as well--in other words, that which helps them to be happy. Indeed, what the Great Tradition has meant by the words 'humanism,' 'liberal,' and 'education' will emerge from the full context--spanning a breathtaking twenty-four centuries--of the remarkably intelligible, unified, and coherent conversation that unfolds in these pages" xvi-xvii). I can think of no better guide to show us what it means to be an educated human being.
Wednesday, February 5, 2014
Leisure: The Basis of Culture
Pieper, Josef. Leisure: the Basis of Culture. New Translation by Gerald Malsbary; introduction by Roger Scruton. South Bend, IN: ST. Augustine's Press, 1998. ISBN: 1-890318-35-3.
There are a certain group of authors that I read their work repeatedly. Some of these authors are Plato, Aristotle, Thomas Aquinas, ST. Augustine, James V. Schall, C.S. Lewis, and Peter Kreeft. Another one of these authors is Josef Pieper. I never tire of reading Pieper and being benefited by reading him.
Leisure: the Basis of Culture may be Pieper's best book. This book includes two essays: Leisure: the basis of Culture and the Philosophical Act. These essays might be more relevant today than when they were first published. At the beginning of his essay on leisure, Pieper includes two quotes: one from Plato, and the other one from the Bible. The one Plato talks about the gods providing leisure to man as "a means of refreshment from their fatique." The one from the Scripture is Cease striving, or Be still, or as translated in this book, "Be at leisure--and know that I am God. Pieper in this essay explains what leisure is. It is not what many people think it is. It is not resting from work to go back to work. We must be at leisure to know all that exists. Our being calls to know all that exists.
This essay on leisure is a rebuttal of a total work society. The idea that we are only a cog in the machine. It argues for the importance of the liberal arts and the need for leisure to know the truth of things. Pieper argues that the "original meaning of the concept of leisure has practically been forgotten in today's leisure-less culture of total-work" (4). Technical education or career education, or training provides workers with the skills to perform specific functions in this work-world. They do not cultivate the abilities to be at leisure and to know all that exists.
Pieper disagrees with Kant that "the human act of knowing is exclusively 'discursive'" (10). In contrast, "the medievals distinguished between the intellect as ratio and the intellect as intellectus" (11). Ratio is the "power of discursive thought;" intellectus "refers to the ability of 'simply looking' to which the truth presents itself as a landscape presents to the eye" (11). Like Pieper I prefer this more broader view of the act of human knowing. Pieper thinks "all knowing includes both." Intellectus is not work; it is seeing what is there. It requires leisure to be able to see what is there. This is the reason Pieper disagrees with the concept of the "intellectual worker."
This then leads Pieper to compare and contrast the liberal arts with the servile arts. The liberal arts are for the free-man. Thomas Aquinas says, "Every art is called liberal which is ordered to knowing; those which are ordered to some utility to be attained through action are called servile arts" (21). In other words, a liberal art is an end in itself. There are two types of knowledge: theoretical and practical. In the last two parts Pieper argues that we must reserve a place for knowing all that exists and the cause of all things. We must be at leisure to know God and all His truth.
The second essay is on the philosophical act. It is preceded by a quote from Thomas Aquinas: "The reason why the philosopher can be compared to the poet is that both are concerned with wonder..." This seems strange. Both the philosopher and the poet are identified together. This must be some mistake. However, Aristotle said that philosophy begins in wonder. Pieper argues that it not only begins in wonder; it never leaves wonder. Ancient philosophy practiced by Plato, Socrates, and Aristotle is a love of wisdom. This wisdom is open to theology and mystery. To know all that exists is to dwell in mystery. Pieper shows in this latter essay that revelation and philosophy needs each other. Together they are more fruitful, than apart. In addition, true lovers of wisdom will be open to wisdom wherever it is found. Pieper even argues that ancient philosophy was even preceded by theology as evidenced in the works of Plato.
Leisure the basis of culture requires repeated readings. Pieper has a genius for making difficult subjects plain. This edition of the book contains many of the reviews of the book when it was first published. It also includes an introduction by Roger Scruton. He says, "Pieper's book is also a feast. With astonishing brevity, he extracts from the idea of leisure not only a theory of culture and its significance, not only a natural theology for our disenchanted times, but also a philosophy of philosophy..."
There are a certain group of authors that I read their work repeatedly. Some of these authors are Plato, Aristotle, Thomas Aquinas, ST. Augustine, James V. Schall, C.S. Lewis, and Peter Kreeft. Another one of these authors is Josef Pieper. I never tire of reading Pieper and being benefited by reading him.
Leisure: the Basis of Culture may be Pieper's best book. This book includes two essays: Leisure: the basis of Culture and the Philosophical Act. These essays might be more relevant today than when they were first published. At the beginning of his essay on leisure, Pieper includes two quotes: one from Plato, and the other one from the Bible. The one Plato talks about the gods providing leisure to man as "a means of refreshment from their fatique." The one from the Scripture is Cease striving, or Be still, or as translated in this book, "Be at leisure--and know that I am God. Pieper in this essay explains what leisure is. It is not what many people think it is. It is not resting from work to go back to work. We must be at leisure to know all that exists. Our being calls to know all that exists.
This essay on leisure is a rebuttal of a total work society. The idea that we are only a cog in the machine. It argues for the importance of the liberal arts and the need for leisure to know the truth of things. Pieper argues that the "original meaning of the concept of leisure has practically been forgotten in today's leisure-less culture of total-work" (4). Technical education or career education, or training provides workers with the skills to perform specific functions in this work-world. They do not cultivate the abilities to be at leisure and to know all that exists.
Pieper disagrees with Kant that "the human act of knowing is exclusively 'discursive'" (10). In contrast, "the medievals distinguished between the intellect as ratio and the intellect as intellectus" (11). Ratio is the "power of discursive thought;" intellectus "refers to the ability of 'simply looking' to which the truth presents itself as a landscape presents to the eye" (11). Like Pieper I prefer this more broader view of the act of human knowing. Pieper thinks "all knowing includes both." Intellectus is not work; it is seeing what is there. It requires leisure to be able to see what is there. This is the reason Pieper disagrees with the concept of the "intellectual worker."
This then leads Pieper to compare and contrast the liberal arts with the servile arts. The liberal arts are for the free-man. Thomas Aquinas says, "Every art is called liberal which is ordered to knowing; those which are ordered to some utility to be attained through action are called servile arts" (21). In other words, a liberal art is an end in itself. There are two types of knowledge: theoretical and practical. In the last two parts Pieper argues that we must reserve a place for knowing all that exists and the cause of all things. We must be at leisure to know God and all His truth.
The second essay is on the philosophical act. It is preceded by a quote from Thomas Aquinas: "The reason why the philosopher can be compared to the poet is that both are concerned with wonder..." This seems strange. Both the philosopher and the poet are identified together. This must be some mistake. However, Aristotle said that philosophy begins in wonder. Pieper argues that it not only begins in wonder; it never leaves wonder. Ancient philosophy practiced by Plato, Socrates, and Aristotle is a love of wisdom. This wisdom is open to theology and mystery. To know all that exists is to dwell in mystery. Pieper shows in this latter essay that revelation and philosophy needs each other. Together they are more fruitful, than apart. In addition, true lovers of wisdom will be open to wisdom wherever it is found. Pieper even argues that ancient philosophy was even preceded by theology as evidenced in the works of Plato.
Leisure the basis of culture requires repeated readings. Pieper has a genius for making difficult subjects plain. This edition of the book contains many of the reviews of the book when it was first published. It also includes an introduction by Roger Scruton. He says, "Pieper's book is also a feast. With astonishing brevity, he extracts from the idea of leisure not only a theory of culture and its significance, not only a natural theology for our disenchanted times, but also a philosophy of philosophy..."
Wednesday, January 22, 2014
Father Schall speaks on his new book: Reasonable Pleasures
Father Schall has written a new book: Reasonable Pleasures: The Strange Coherences of Catholicism. The link below is a three minute video of Father Schall speaking about his new book. The main theme of the conversation is leisure. It brings to mind two books by Josef Pieper: Leisure and Festivity. Enjoy!
http://www.catholic.org/national/national_story.php?id=52907
http://www.catholic.org/national/national_story.php?id=52907
Wednesday, December 4, 2013
Building the Christian Academy
Arthur F. Homes, Building the Christian Academy. Eerdmans, 2001. ISBN 0-8028-4744-7
What has Athens to do with Jerusalem? What has the church to do with the academy? According to Arthur F. Holmes, they have a lot to do with each other. In Building the Christian Academy he shows the interaction between the church and education for over 2,000 years. Some of the key individuals described in this book are Clement of Alexandria, Augustine of Hippo, Bernard of Clairvaux, Bonaventure, Thomas Aquinas, Peter Lombard, John Calvin, Francis Bacon, John Henry Newman and others. The history of the Christian interaction with learning is focused on seven primary periods: Church fathers, early Middle Ahes, the High Middle ages, Reformation, the Scientific Revolution, Nineteenth and Twentieth century. Holmes finds four key emphasis throughout this history:
1. "The usefulness of liberal arts as preparation for service in both church and society."
2. "The unity of truth."
3. Contemplative (or doxological) learning."
4. The care of the soul (what we call moral and spiritual formation)."
In chapter one Holmes provides biblical examples of positive interaction between faith and learning. Moses was educated in "the learning of the Egyptians." Solomon was known for his wisdom. Daniel and three other youths were educated in the learning of the Babylonians. The Apostle Paul was knowledgeable of both the Hebrew scriptures and Greek learning. Holmes states that Christianity's "engagement in higher education began in third-century Alexandria." Clement of Alexandria thought that all truth is from God, no matter where it is found. He thought the knowledge of the Greeks was useful for the Christian life. He "wanted to bring all available learning to the service of Christ." He saw both the learning of the greeks and the scriptures as one source. He thought Christians needed both reason and revelation.
Another major thinker discussed by Holmes is St. Augustine. Augustine's life was turned around by reading one of Cicero's works. It gave him a hunger for wisdom. One sees the focus on doxological learning in Augustine's Confessions: "every good he experiences and all the truth he learns come ultimately from God and are occasions for praise." Holmes states that Cicero thought that "the goal of liberal learning was wisdom, for Augustine it is the wisdom of God." Augustine affirms his "appreciation for pagan leaning" in his work, On Christian Doctrine. He thought that secular learning could be put to Christian use. He thought all truth was ultimately from God.
The monasteries emphasized the cultivation of the soul. They also taught the liberal arts. The chapter on the monasteries and cathedral schools show how these schools emphasized the development of both the moral and intellectual virtues. The Roman writer Quintilian asserted that "morals equip learning." This idea was affirmed by the monastic schools. Holmes states, "Moral development requires a humility that is eager to learn from whatever source, a quiet life undistracted by illicit desires or undue business. . ."
One can see the four recurring emphasis with other thinkers like Thomas Aquinas and John Henry Newman. I was a little surprised by the adding of Francis Bacon. He seems to go against main parts of this tradition of learning. The thing that bothers me about Bacon is his emphasis on "knowledge is Power." He does not seem to be from the humanist tradition. C. S. Lewis speaks of these dangers in The Abolition of Man. The other weakness of this book might be since it covers so many years, it can be a little superficial. All in all, Holmes does a service for us all in showing that Christianity has had a positive interaction with the academy for over 2,000 years. The idea that faith and learning is not compatible is a minor voice in the history of the church. It is a shame that so many Christians do not know this history.
What has Athens to do with Jerusalem? What has the church to do with the academy? According to Arthur F. Holmes, they have a lot to do with each other. In Building the Christian Academy he shows the interaction between the church and education for over 2,000 years. Some of the key individuals described in this book are Clement of Alexandria, Augustine of Hippo, Bernard of Clairvaux, Bonaventure, Thomas Aquinas, Peter Lombard, John Calvin, Francis Bacon, John Henry Newman and others. The history of the Christian interaction with learning is focused on seven primary periods: Church fathers, early Middle Ahes, the High Middle ages, Reformation, the Scientific Revolution, Nineteenth and Twentieth century. Holmes finds four key emphasis throughout this history:
1. "The usefulness of liberal arts as preparation for service in both church and society."
2. "The unity of truth."
3. Contemplative (or doxological) learning."
4. The care of the soul (what we call moral and spiritual formation)."
In chapter one Holmes provides biblical examples of positive interaction between faith and learning. Moses was educated in "the learning of the Egyptians." Solomon was known for his wisdom. Daniel and three other youths were educated in the learning of the Babylonians. The Apostle Paul was knowledgeable of both the Hebrew scriptures and Greek learning. Holmes states that Christianity's "engagement in higher education began in third-century Alexandria." Clement of Alexandria thought that all truth is from God, no matter where it is found. He thought the knowledge of the Greeks was useful for the Christian life. He "wanted to bring all available learning to the service of Christ." He saw both the learning of the greeks and the scriptures as one source. He thought Christians needed both reason and revelation.
Another major thinker discussed by Holmes is St. Augustine. Augustine's life was turned around by reading one of Cicero's works. It gave him a hunger for wisdom. One sees the focus on doxological learning in Augustine's Confessions: "every good he experiences and all the truth he learns come ultimately from God and are occasions for praise." Holmes states that Cicero thought that "the goal of liberal learning was wisdom, for Augustine it is the wisdom of God." Augustine affirms his "appreciation for pagan leaning" in his work, On Christian Doctrine. He thought that secular learning could be put to Christian use. He thought all truth was ultimately from God.
The monasteries emphasized the cultivation of the soul. They also taught the liberal arts. The chapter on the monasteries and cathedral schools show how these schools emphasized the development of both the moral and intellectual virtues. The Roman writer Quintilian asserted that "morals equip learning." This idea was affirmed by the monastic schools. Holmes states, "Moral development requires a humility that is eager to learn from whatever source, a quiet life undistracted by illicit desires or undue business. . ."
One can see the four recurring emphasis with other thinkers like Thomas Aquinas and John Henry Newman. I was a little surprised by the adding of Francis Bacon. He seems to go against main parts of this tradition of learning. The thing that bothers me about Bacon is his emphasis on "knowledge is Power." He does not seem to be from the humanist tradition. C. S. Lewis speaks of these dangers in The Abolition of Man. The other weakness of this book might be since it covers so many years, it can be a little superficial. All in all, Holmes does a service for us all in showing that Christianity has had a positive interaction with the academy for over 2,000 years. The idea that faith and learning is not compatible is a minor voice in the history of the church. It is a shame that so many Christians do not know this history.
Friday, November 8, 2013
Christian Civility
Richard J. Mouw, Uncommon Decency: Christian Civility in an Uncivil World. Intervarsity Press, 1992.
There is a new revised and expanded published edition published by IVP in 2010-ISBN 9780830833092
My review is based on the original edition because that was the only copy readily available.
Mouw's Uncommon Decency: Christian Civility in an Uncivil World is probably more relevant today than when it was first published. Why is this true? This is a good question to ponder. Mouw argues for a convicted civility. This means a civility that is based on convictions. There are two extremes when it comes to Christian civility. Those with strong convictions who lack civility. On the other hand, there are those who are civil but lack convictions. Mouw in this arguing for a middle position: strong convictions with Christian civility. He makes the argument from the scriptures themselves. The scriptures teach that we should have strong convictions, but that we are to practice compassion and civility. For example, the Bible teaches that we should show hospitality to everyone. Paul says if possible,we are to pursue peace with everyone.
The book is divided into thirteen chapters. In chapter one, Mouw explains what is "convicted civility." Mouw writes: "Civility is public politeness. It means that we display tact, moderation, refinement and good manners toward people who are different from us" (12). In chapter two Mouw states what "convicted civility" is not. For one thing, it is not relativism. The author notes, "Christian civility does not mean refusing to make judgments about what is good and true" (20-21). Christian civility does not mean all views are true or that it does not matter what one believes. Chapters three through five shows how to become civil. In these chapters Mouw argues that Christians are to be active in the public arena and it it right that they make their views known, but they must do it with civility. In chapter five he discusses the importance of civil speech. The next chapter discusses certain virtues needed for Christian civility: empathy, curiosity, teachableness, and others.
Chapter six through eight discusses important areas where people differ: pluralism, sex, and other religions. On pluralism, Mouw argues that diversity is part of God's design. We are to honor the image of God in others. Even those we do not like, we must affirm God's image in them. Homosexuality is a hot issue in our culture. We must be sure to affirm the person even if we disagree with the lifestyle. The chapter on other religions distinguishes between dialogue and evangelism. Mouw believes we should practice both.
Chapter nine shows how Christian leaders can practice civility to those they lead. Chapter eleven asks if hell must be dropped if we are going to be civil? Mouw distinguishes between a literal hell and metaphors on describing hell.Chapter twelve analyses the idea of triumphalism among Christians. This is an important topic. Christians too often demonstrate a triumphant spirit to the world. We need to show more humility in how we relate to the world. Mouw states, "Learning civility is learning to imitate God's patient dealings with his rebellious creatures" (146). The last chapter describes how God is a patient God. Mouw distinguishes between two types of Christian: those who expect God to act immediately and those who accept that God has his own time and does not always act right away. He gives the example of creation science where some see God creating the earth in six single days and those who see God creating the world over a long period of time.
Mouw's Uncommon Decency: Christian Civility in an Uncivil World is a much-needed book. I am glad he revised it and expanded it in 2010. It is more needed today than when it was first published in 1992. Christians can lead the world to becoming civil by practicing Christian civility. Both strong convictions and Christian civility is taught by Scriptures. There is a lot of wisdom in that saying, Christians do not need to be offensive; the scriptures are offensive enough.
There is a new revised and expanded published edition published by IVP in 2010-ISBN 9780830833092
My review is based on the original edition because that was the only copy readily available.
Mouw's Uncommon Decency: Christian Civility in an Uncivil World is probably more relevant today than when it was first published. Why is this true? This is a good question to ponder. Mouw argues for a convicted civility. This means a civility that is based on convictions. There are two extremes when it comes to Christian civility. Those with strong convictions who lack civility. On the other hand, there are those who are civil but lack convictions. Mouw in this arguing for a middle position: strong convictions with Christian civility. He makes the argument from the scriptures themselves. The scriptures teach that we should have strong convictions, but that we are to practice compassion and civility. For example, the Bible teaches that we should show hospitality to everyone. Paul says if possible,we are to pursue peace with everyone.
The book is divided into thirteen chapters. In chapter one, Mouw explains what is "convicted civility." Mouw writes: "Civility is public politeness. It means that we display tact, moderation, refinement and good manners toward people who are different from us" (12). In chapter two Mouw states what "convicted civility" is not. For one thing, it is not relativism. The author notes, "Christian civility does not mean refusing to make judgments about what is good and true" (20-21). Christian civility does not mean all views are true or that it does not matter what one believes. Chapters three through five shows how to become civil. In these chapters Mouw argues that Christians are to be active in the public arena and it it right that they make their views known, but they must do it with civility. In chapter five he discusses the importance of civil speech. The next chapter discusses certain virtues needed for Christian civility: empathy, curiosity, teachableness, and others.
Chapter six through eight discusses important areas where people differ: pluralism, sex, and other religions. On pluralism, Mouw argues that diversity is part of God's design. We are to honor the image of God in others. Even those we do not like, we must affirm God's image in them. Homosexuality is a hot issue in our culture. We must be sure to affirm the person even if we disagree with the lifestyle. The chapter on other religions distinguishes between dialogue and evangelism. Mouw believes we should practice both.
Chapter nine shows how Christian leaders can practice civility to those they lead. Chapter eleven asks if hell must be dropped if we are going to be civil? Mouw distinguishes between a literal hell and metaphors on describing hell.Chapter twelve analyses the idea of triumphalism among Christians. This is an important topic. Christians too often demonstrate a triumphant spirit to the world. We need to show more humility in how we relate to the world. Mouw states, "Learning civility is learning to imitate God's patient dealings with his rebellious creatures" (146). The last chapter describes how God is a patient God. Mouw distinguishes between two types of Christian: those who expect God to act immediately and those who accept that God has his own time and does not always act right away. He gives the example of creation science where some see God creating the earth in six single days and those who see God creating the world over a long period of time.
Mouw's Uncommon Decency: Christian Civility in an Uncivil World is a much-needed book. I am glad he revised it and expanded it in 2010. It is more needed today than when it was first published in 1992. Christians can lead the world to becoming civil by practicing Christian civility. Both strong convictions and Christian civility is taught by Scriptures. There is a lot of wisdom in that saying, Christians do not need to be offensive; the scriptures are offensive enough.
Monday, October 28, 2013
Fahrenheit 451
Ray Bradbury, Fahrenheit 451. New York: Random House, 1996, originally published in 1953.
Robert M. Woods, "Book Burning Without Fire or Kerosene and Why Scripture is not even Safe: A Christian Humanistic Reading of Ray Bradbury's Fahrenheit 451.
Fahrenheit 451 was the book we discussed in our book group last week. I was surprised that I was the only member of the book group who had read the book previously, and I only read it a year ago. Most of the book was surprised by the book. They thought that the book was all about censorship or book burning. The book group thought that censorship is just one of the themes of the book. They thought two major themes of the book were technology and mass culture. In addition, the group thought the book was more relevant today than it was first written.
It is the interesting that the group did not see book burning or censorship as the primary theme of the book since this is the popular interpretation of the book. Before reading the book, I had always heard that Fahrenheit 451 is a book against censorship. It is interesting that the people stopped reading before the government began censoring the book.
The movie version of the book directed by Francois Truffaut views censorship as the primary theme of the book. For example, an important theme of the book is the alienation between Montag and his wife. This is not shown in the movie. In addition, it does not show the effect of mass culture and technology on the characters of the book. My family asked an interesting question: If people were not allowed to read, how did they learn to read?
An interesting part of the movie is that Montag's wife calls the television her family. Montag responds by saying that his books are his family. Montag's wife tells him he needs to choose between his books and his wife. Montag says it is too hard to decide.
Another interesting part of the movie is Montag wearing a robe late at night when he is reading. The robe looks like something a monk would wear. Is Montag saving books for a future generation like the monks did in their own time?
Woods in his article also disagrees with the popular misconception that sees Fahrenheit 451 "as an example of left-wing social propaganda or preaching a message of hyper-libertarianism against any and all types of censorship" (69). He seems to think that censorship is a minor theme of the book. He actually says it is a "metaphorical" part of the book. Woods thinks that the book contains many humane themes: anti-intellectualism, relational alienation, the quest for meaning and happiness, social literacy, fallenness, and a longing for authentic human community" (70).
Most of the members of the book group did not like the ending. They did not like the way Bradbury left it open on what would happen in the future. I actually like the ending. It shows how the city was destroyed and the book people are heading to the city. (The Book People are people who have memorized an important book of the past and has become that book.) It is a message of hope that civilization can be rebuilt from the ashes through the knowledge of the great ideas of the past. I will leave the reader with a statement and a question from Woods: Burn Right! What book are You?
Robert M. Woods, "Book Burning Without Fire or Kerosene and Why Scripture is not even Safe: A Christian Humanistic Reading of Ray Bradbury's Fahrenheit 451.
Fahrenheit 451 was the book we discussed in our book group last week. I was surprised that I was the only member of the book group who had read the book previously, and I only read it a year ago. Most of the book was surprised by the book. They thought that the book was all about censorship or book burning. The book group thought that censorship is just one of the themes of the book. They thought two major themes of the book were technology and mass culture. In addition, the group thought the book was more relevant today than it was first written.
It is the interesting that the group did not see book burning or censorship as the primary theme of the book since this is the popular interpretation of the book. Before reading the book, I had always heard that Fahrenheit 451 is a book against censorship. It is interesting that the people stopped reading before the government began censoring the book.
The movie version of the book directed by Francois Truffaut views censorship as the primary theme of the book. For example, an important theme of the book is the alienation between Montag and his wife. This is not shown in the movie. In addition, it does not show the effect of mass culture and technology on the characters of the book. My family asked an interesting question: If people were not allowed to read, how did they learn to read?
An interesting part of the movie is that Montag's wife calls the television her family. Montag responds by saying that his books are his family. Montag's wife tells him he needs to choose between his books and his wife. Montag says it is too hard to decide.
Another interesting part of the movie is Montag wearing a robe late at night when he is reading. The robe looks like something a monk would wear. Is Montag saving books for a future generation like the monks did in their own time?
Woods in his article also disagrees with the popular misconception that sees Fahrenheit 451 "as an example of left-wing social propaganda or preaching a message of hyper-libertarianism against any and all types of censorship" (69). He seems to think that censorship is a minor theme of the book. He actually says it is a "metaphorical" part of the book. Woods thinks that the book contains many humane themes: anti-intellectualism, relational alienation, the quest for meaning and happiness, social literacy, fallenness, and a longing for authentic human community" (70).
Most of the members of the book group did not like the ending. They did not like the way Bradbury left it open on what would happen in the future. I actually like the ending. It shows how the city was destroyed and the book people are heading to the city. (The Book People are people who have memorized an important book of the past and has become that book.) It is a message of hope that civilization can be rebuilt from the ashes through the knowledge of the great ideas of the past. I will leave the reader with a statement and a question from Woods: Burn Right! What book are You?
Monday, October 7, 2013
The God of Faith & Reason
Robert Sokolowski, The God of Faith & Reason: Foundations of Christian Theology. Catholic University of America, 1995. ISBN: 0813208270
I recently read Sokolowski's God of Faith & Reason for the second time. It is the type of book that you can read multiple times and continue to learn from it. Sokolowski is professor of philosophy at the Catholic University of America. He is a respected philosopher of phenomenology. He applies his thinking on phenomenology to theology in this book. Sokolowski states that "phenomenology reflects on the appearance of things, but it takes such appearances as generally valid and true, as manifestations of the things presented in them. It does not begin, as so much of modern thinking does, with a skeptical bias against appearances" (ix). The theology presented in this book the author calls the theology of disclosure which "tries to bring out the structure of manifestation that is proper to Christian 'things,' and most centrally it tries to bring out the structure of disclosure proper to the Christian God, the God of faith and reason.
One of the major themes addressed in this book is the distinction between God and the world, and how this distinction will cause us to see things differently. The author urges throughout the book the compatibility of faith and reason, and the natural and theological virtues.
The book begins with a Christian understanding of God. In this chapter he analyzes Anselm's definition of God. Chapter two describes the pagan understanding of God. In chapter three he begins his theme of distinguishing between God and the world. Chapter four shows how this distinction is different from the distinctions of things within the world. In chapter five he discusses the metaphysics of Thomas Aquinas and how it addresses the distinction between God and the world. Chapters six and seven deals with natural and theological virtues. Chapter eight addresses the difficulties of "reconciling" the natural and theological virtues. Chapters nine through twelve discusses God's existence, Scripture reading, "Christian experiences," and the sacraments.
The chapters are short and can easily be read in one sitting. The writing is clear, but not easy reading. I believe the content can be understood by the general educated reader. This book is well worth the effort required to understand its contents.
I recently read Sokolowski's God of Faith & Reason for the second time. It is the type of book that you can read multiple times and continue to learn from it. Sokolowski is professor of philosophy at the Catholic University of America. He is a respected philosopher of phenomenology. He applies his thinking on phenomenology to theology in this book. Sokolowski states that "phenomenology reflects on the appearance of things, but it takes such appearances as generally valid and true, as manifestations of the things presented in them. It does not begin, as so much of modern thinking does, with a skeptical bias against appearances" (ix). The theology presented in this book the author calls the theology of disclosure which "tries to bring out the structure of manifestation that is proper to Christian 'things,' and most centrally it tries to bring out the structure of disclosure proper to the Christian God, the God of faith and reason.
One of the major themes addressed in this book is the distinction between God and the world, and how this distinction will cause us to see things differently. The author urges throughout the book the compatibility of faith and reason, and the natural and theological virtues.
The book begins with a Christian understanding of God. In this chapter he analyzes Anselm's definition of God. Chapter two describes the pagan understanding of God. In chapter three he begins his theme of distinguishing between God and the world. Chapter four shows how this distinction is different from the distinctions of things within the world. In chapter five he discusses the metaphysics of Thomas Aquinas and how it addresses the distinction between God and the world. Chapters six and seven deals with natural and theological virtues. Chapter eight addresses the difficulties of "reconciling" the natural and theological virtues. Chapters nine through twelve discusses God's existence, Scripture reading, "Christian experiences," and the sacraments.
The chapters are short and can easily be read in one sitting. The writing is clear, but not easy reading. I believe the content can be understood by the general educated reader. This book is well worth the effort required to understand its contents.
Thursday, September 12, 2013
Chesterton's The Ball and the Cross
G. K. Chesterton, The Collected Works of G. K. Chesterton VII, with introduction and notes by Iain T. Benson. San Francisco: Ignatius Press, 2004.
Ralph C. Wood, "Tyrannical Tolerance and Ferocious Hospitality: The Ball of the Cross," in Chesterton: The Nightmare Goodness of God. Waco, TX: Baylor University, 2011.
Chesterton wrote in his book Heretics: Bigotry may be roughly defined as the anger of men who have no opinions. It is the resistance offered to definite ideas by that vague bulk of people whose ideas are indefinite to excess. Bigotry may be called the appalling frenzy of the indifferent. This frenzy of the indifferent is in truth a terrible thing; it has made all monstrous and widely pervading persecutions. . . .
The Ball and the Cross would be considered a fantasy novel. The two main characters are Turnbull and MacIan. Turnbull is an English atheist who has slandered the Virgin Mary. MacIan is a Scots Catholic who takes offense at this slander. He breaks the front window of Turnbull's newspaper shop and challenges Turnbull to a duel. The major plot is that everyone around them wants to stop them from having this duel.
G. K. Chesterton states that "Modern toleration is really a tyranny" (125). Woods in his chapter analysis of Chesterton's book contrasts toleration with hospitality. Other comments by Chesterton on tolerance: "It is a tyranny because it is a silence. To say that I must not deny my opponent's faith is to say I must discuss it (125). Chesterton also said that tolerance was a virtue for the "man with no convictions." Christianity, according to Chesterton, "was intolerable because it was intolerant."
Wood describing The Ball and the Cross says: that this novel "recounts the attempt of two vehement foes--one Christian, the other atheist--to undertake . . . an engagement" (132). Wood explains that Christian hospitality engages the other: "On the one hand, it must engage opponents so genuinely that they not only recognize themselves in our representation of their most basic convictions, but also that we ourselves must be susceptible of conversion to their faith. On the other hand, we are also called to demonstrate the case for Christianity so persuasively, in both act and argument, that we help create the possibility of their conversion as well" (132). This is something tolerance cannot do. It does not engage its opponent.
There are many things to like about Chesterton's The Ball and the Cross. One of the things I liked was that it seems a simple story, but that is deceiving. It can be read at many levels. As mentioned earlier, it is considered a fantasy. Second, it shows how God's transcendence can be experienced in the ordinary. Third, it shows how people with opposing beliefs can respect each other and engage each other's beliefs.
Ralph C. Wood, "Tyrannical Tolerance and Ferocious Hospitality: The Ball of the Cross," in Chesterton: The Nightmare Goodness of God. Waco, TX: Baylor University, 2011.
Chesterton wrote in his book Heretics: Bigotry may be roughly defined as the anger of men who have no opinions. It is the resistance offered to definite ideas by that vague bulk of people whose ideas are indefinite to excess. Bigotry may be called the appalling frenzy of the indifferent. This frenzy of the indifferent is in truth a terrible thing; it has made all monstrous and widely pervading persecutions. . . .
The Ball and the Cross would be considered a fantasy novel. The two main characters are Turnbull and MacIan. Turnbull is an English atheist who has slandered the Virgin Mary. MacIan is a Scots Catholic who takes offense at this slander. He breaks the front window of Turnbull's newspaper shop and challenges Turnbull to a duel. The major plot is that everyone around them wants to stop them from having this duel.
G. K. Chesterton states that "Modern toleration is really a tyranny" (125). Woods in his chapter analysis of Chesterton's book contrasts toleration with hospitality. Other comments by Chesterton on tolerance: "It is a tyranny because it is a silence. To say that I must not deny my opponent's faith is to say I must discuss it (125). Chesterton also said that tolerance was a virtue for the "man with no convictions." Christianity, according to Chesterton, "was intolerable because it was intolerant."
Wood describing The Ball and the Cross says: that this novel "recounts the attempt of two vehement foes--one Christian, the other atheist--to undertake . . . an engagement" (132). Wood explains that Christian hospitality engages the other: "On the one hand, it must engage opponents so genuinely that they not only recognize themselves in our representation of their most basic convictions, but also that we ourselves must be susceptible of conversion to their faith. On the other hand, we are also called to demonstrate the case for Christianity so persuasively, in both act and argument, that we help create the possibility of their conversion as well" (132). This is something tolerance cannot do. It does not engage its opponent.
There are many things to like about Chesterton's The Ball and the Cross. One of the things I liked was that it seems a simple story, but that is deceiving. It can be read at many levels. As mentioned earlier, it is considered a fantasy. Second, it shows how God's transcendence can be experienced in the ordinary. Third, it shows how people with opposing beliefs can respect each other and engage each other's beliefs.
Friday, September 6, 2013
John of Salisbury: A Christian Humanist
John of Salisbury; translated by Daniel D. McGarry. The Metalogicon: A Twelfth Century Defense of the Verbal and Logical Arts of the Trivium. Philadelphia: Paul Dry Book, 2009.
John of Salisbury lived from 1115-1180. He studied with some of the leading intellectuals of his time. He was an assistant to Thomas Becket, a friend of Pope Hadrian IV, and served as bishop of Chartres. One can tell from reading The Metalogican that John lived a very active life. It is amazing how he found time to study, teach, and write. John wrote this book in 1159. The title basically means of behalf of logical studies. John of Salisbury seeks in this book to defend the study of the liberal arts. This book is basically a manual on pursuing the liberal studies.
The Metalogicon is divided into four parts and a prologue.The first part explains the reason for the work. In addition, the translator provides a good introduction to the work.John writes this work because some individuals in the church are discouraging liberal studies. Anti-intellectualism in the church is nothing new. In part one John discusses "The Trivium and Grammar." In this part he responds to attacks by Cornificius against Trivium. In parts two through four he discusses different elements of logic: general observation, Aristotle's Categories, and truth.
John of Salisbury was from Wessex, England. He studied under Peter Abelard and was a friend of Saint Bernard of Clairvaux. He was a learner who lived an active life. He had a heart for liberal studies. He was a true Christian Humanist. Two things stand out in this work. First, John was conversant with both pagan and Christian knowledge. When he quotes from writers like Plato, Aristotle, and Cicero, he does't try to justify drawing from pagan sources. He truly believed all truth comes from God whatever the source. Second, he filtered all knowledge through a Christian world-view. John of Salisbury is an excellent model to follow today.
John of Salisbury lived from 1115-1180. He studied with some of the leading intellectuals of his time. He was an assistant to Thomas Becket, a friend of Pope Hadrian IV, and served as bishop of Chartres. One can tell from reading The Metalogican that John lived a very active life. It is amazing how he found time to study, teach, and write. John wrote this book in 1159. The title basically means of behalf of logical studies. John of Salisbury seeks in this book to defend the study of the liberal arts. This book is basically a manual on pursuing the liberal studies.
The Metalogicon is divided into four parts and a prologue.The first part explains the reason for the work. In addition, the translator provides a good introduction to the work.John writes this work because some individuals in the church are discouraging liberal studies. Anti-intellectualism in the church is nothing new. In part one John discusses "The Trivium and Grammar." In this part he responds to attacks by Cornificius against Trivium. In parts two through four he discusses different elements of logic: general observation, Aristotle's Categories, and truth.
John of Salisbury was from Wessex, England. He studied under Peter Abelard and was a friend of Saint Bernard of Clairvaux. He was a learner who lived an active life. He had a heart for liberal studies. He was a true Christian Humanist. Two things stand out in this work. First, John was conversant with both pagan and Christian knowledge. When he quotes from writers like Plato, Aristotle, and Cicero, he does't try to justify drawing from pagan sources. He truly believed all truth comes from God whatever the source. Second, he filtered all knowledge through a Christian world-view. John of Salisbury is an excellent model to follow today.
Friday, May 3, 2013
Phantastes by George MacDonald
Phantastes: A Faerie Romance by George MacDonald with an introduction by C. S. Lewis. Eerdmans, 2000.
I have read and enjoyed the writings of C.S. Lewis for over thirty years. In some sense he is my spiritual father and guide. In reading Lewis I have come upon George MacDonald and how he influenced Lewis. He actually says that Phantastes baptized his imagination. MacDonald is even Lewis' guide in the Great Divorce. Lewis also wrote an anthology of George MacDonald. I have read The Golden Key and the Curdie books which I have read aloud to my family and enjoyed. The Curdie books are my favorite. I have not read Phantastes until the past few weeks.
Lewis in the introduction writes about Phantastes:
"It must be more than thirty years ago that I bought . . . the Everyman edition of Phantastes. A few hours later I knew I had crossed a great frontier. I has already been waist deep in Romanticism; and likely enough, at any moment to flounder into its darker and more evil forms, slithering down the steep descent that leads from the love of strangeness to that of eccentricity and thence to that of perversity. Now Phantastes was romantic enough in all conscience; but there was a difference. Nothing was at the time further from my thoughts than Christianity and I therefore had no notion what the difference really was. I was only aware that if this this new world was strange, it was also homely and humble; that if this was a dream, it was a dream in which one at least felt strangely vigilant; that the whole book had about it a sort of cool, morning innocence, and also, quite unmistakably, a certain quality of Death, good Death. What it actually did to me was to convert, even baptize my imagination" (xi).
I can see what Lewis meant after reading the book. I read it aloud to my family and I believe this enhanced the enjoyment of it. It was like entering a strange world. It is about a young man at twenty one years of age enters fairyland and has many adventures in the place. He seems to wander "aimlessly" through it ever heading "eastward." He encounter many fairytale characters in this land, tree spirits, fairies, a knight errant, ogres, a white lady and many more. One can make better sense of the book when one comes to the end. The book seems to be full of symbolism. For example, the man is followed by his shadow. This seems to indicate his fallen nature. There seems to be a sacramental understanding of the world in this work.
Georhe MacDonald has influenced many fantasy writers of our own time. Madeeine L'Engle observed, "Surely, George MacDonald is the grandfather of us all --- all of us who struggle to come to terms with truth through fantasy."
George MacDonald was born in 1824 and he died in 1905. Other works to read by MacDonald are the Curdie books, The Golden Key, The Wise Woman, The Light Princess and Lilith. It is probably best to read his short stories first.
I have read and enjoyed the writings of C.S. Lewis for over thirty years. In some sense he is my spiritual father and guide. In reading Lewis I have come upon George MacDonald and how he influenced Lewis. He actually says that Phantastes baptized his imagination. MacDonald is even Lewis' guide in the Great Divorce. Lewis also wrote an anthology of George MacDonald. I have read The Golden Key and the Curdie books which I have read aloud to my family and enjoyed. The Curdie books are my favorite. I have not read Phantastes until the past few weeks.
Lewis in the introduction writes about Phantastes:
"It must be more than thirty years ago that I bought . . . the Everyman edition of Phantastes. A few hours later I knew I had crossed a great frontier. I has already been waist deep in Romanticism; and likely enough, at any moment to flounder into its darker and more evil forms, slithering down the steep descent that leads from the love of strangeness to that of eccentricity and thence to that of perversity. Now Phantastes was romantic enough in all conscience; but there was a difference. Nothing was at the time further from my thoughts than Christianity and I therefore had no notion what the difference really was. I was only aware that if this this new world was strange, it was also homely and humble; that if this was a dream, it was a dream in which one at least felt strangely vigilant; that the whole book had about it a sort of cool, morning innocence, and also, quite unmistakably, a certain quality of Death, good Death. What it actually did to me was to convert, even baptize my imagination" (xi).
I can see what Lewis meant after reading the book. I read it aloud to my family and I believe this enhanced the enjoyment of it. It was like entering a strange world. It is about a young man at twenty one years of age enters fairyland and has many adventures in the place. He seems to wander "aimlessly" through it ever heading "eastward." He encounter many fairytale characters in this land, tree spirits, fairies, a knight errant, ogres, a white lady and many more. One can make better sense of the book when one comes to the end. The book seems to be full of symbolism. For example, the man is followed by his shadow. This seems to indicate his fallen nature. There seems to be a sacramental understanding of the world in this work.
Georhe MacDonald has influenced many fantasy writers of our own time. Madeeine L'Engle observed, "Surely, George MacDonald is the grandfather of us all --- all of us who struggle to come to terms with truth through fantasy."
George MacDonald was born in 1824 and he died in 1905. Other works to read by MacDonald are the Curdie books, The Golden Key, The Wise Woman, The Light Princess and Lilith. It is probably best to read his short stories first.
Thursday, May 2, 2013
The Christian Imagination
The Christian Imagination: the Practice of Faith in Literature and Writing. Edited by Leland Ryken. Shaw Books, 2002.
It would be difficult to praise this book too much. Reading this book was like being invited to a feast with many different types of dishes. The purpose of this book is to show the connection between faith and literature, Christianity and the imagination. This is what Ryken says about his book: "The result is a book that covers all of the essential topics related to literature and writing as viewed from Christian perspectives. My guiding principle as a compiler of this anthology has been comprehensiveness: I have included both past and living authors, both writers of imaginative literature and literary critics, both poetry and narrative, and the interests of both writers and readers" (xi). In agree with this statement about the contents of this anthology. This is a wonderful collection f essays on the relationship of faith and literature that will bring enjoyment to many readers.
I assume the intended readers for this book were evangelicals. The reason is that many evangelicals and conservative Christians are skeptical or even disdain literature and the imagination. It is mentioned often in this book how being creative is God's image in us and that the Bible contains many different types of literature. Evangelicals tend to be literal minded and make little room for the imagination. Some even think of fiction as nothing but lies. Others see novels as dangerous. The Christian Imagination if read would help the Christian reader develop a more holistic view of literature. This book will also benefit other Christians and non-Christians.
Some of the authors included in this volume are C.S. Lewis, Leland Ryken, Annie Dillard, Flannery O' Connor, Walker Percy, T.S. Eliot, J.R.R. Tolkien, Frederick Buecher, Wendell Berry, and many others. Some of the themes addressed are philosophy of Christian literature, art, the imagination, the Bible, worldviews, reading for pleasure, reading for wisdom, poetry, interpreting literature, writing literature, reading literature, and many more topics. The book covers all the major genres of literature,Fantasy, novels, poetry, realism, creative non-fiction, hymns, and others. I was particularly surprised that the essays are of such consistently high quality.
The Christian Imagination is a great read. It will help the reader to better appreciate literature and how to get more out of it. It will also instruct the reader on the relationship between faith and reading. In addition, it will provide authors the reader will want to read after finishing this book. I highly recommend this book.
It would be difficult to praise this book too much. Reading this book was like being invited to a feast with many different types of dishes. The purpose of this book is to show the connection between faith and literature, Christianity and the imagination. This is what Ryken says about his book: "The result is a book that covers all of the essential topics related to literature and writing as viewed from Christian perspectives. My guiding principle as a compiler of this anthology has been comprehensiveness: I have included both past and living authors, both writers of imaginative literature and literary critics, both poetry and narrative, and the interests of both writers and readers" (xi). In agree with this statement about the contents of this anthology. This is a wonderful collection f essays on the relationship of faith and literature that will bring enjoyment to many readers.
I assume the intended readers for this book were evangelicals. The reason is that many evangelicals and conservative Christians are skeptical or even disdain literature and the imagination. It is mentioned often in this book how being creative is God's image in us and that the Bible contains many different types of literature. Evangelicals tend to be literal minded and make little room for the imagination. Some even think of fiction as nothing but lies. Others see novels as dangerous. The Christian Imagination if read would help the Christian reader develop a more holistic view of literature. This book will also benefit other Christians and non-Christians.
Some of the authors included in this volume are C.S. Lewis, Leland Ryken, Annie Dillard, Flannery O' Connor, Walker Percy, T.S. Eliot, J.R.R. Tolkien, Frederick Buecher, Wendell Berry, and many others. Some of the themes addressed are philosophy of Christian literature, art, the imagination, the Bible, worldviews, reading for pleasure, reading for wisdom, poetry, interpreting literature, writing literature, reading literature, and many more topics. The book covers all the major genres of literature,Fantasy, novels, poetry, realism, creative non-fiction, hymns, and others. I was particularly surprised that the essays are of such consistently high quality.
The Christian Imagination is a great read. It will help the reader to better appreciate literature and how to get more out of it. It will also instruct the reader on the relationship between faith and reading. In addition, it will provide authors the reader will want to read after finishing this book. I highly recommend this book.
Jane Austen's Pride and Prejudice
Jane Austen's novels continue to be a favorite with many people. Pride and Prejudice is probably the most popular and everyone's favorite. I think it is even a favorite book of J. K. Rowling, author of Harry Potter. In a recent book group discussion one of the participants asked why Jane Austen is so popular. One of the participants says because of the romance. Other responses were the quality of the dialogues, the accurate depiction of the time, the craftmanship of the work. I could give other reasons too. One could even say there is a moral perspective and it stands in the Judeo-Christian worldview.
Another point that came out of our discussion of Pride and Prejudice. One participant mentioned that when she read Austen when she was younger she didn't realize it was supposed to be funny. Austen critiques her time through irony and satire. For example, it was the business of a woman to get married. This is clearly displayed in Pride and Prejudice. Mrs. Bennet's life is devoted to getting her daughters married. Marriage seems to be the theme of this great novel.
Austen describes growth of character in this novel. One can see this in Elizabeth and Darcy's wrong first impressions and how they later changed their mind. One sees that they also humble themselves and repent of overweening pride. I enjoyed the humor of characters like Mrs. Bennet, Mr. Collins, and Lady De Bourg.
Reading Pride and Prejudice was a wonderful reading experience. I can see why it has been popular with so many readers since it was first published. It displays the art of conversation and intelligence. It shows that distant times has something to say to our own time. I hope to read other works by Austen in the near future.
Another point that came out of our discussion of Pride and Prejudice. One participant mentioned that when she read Austen when she was younger she didn't realize it was supposed to be funny. Austen critiques her time through irony and satire. For example, it was the business of a woman to get married. This is clearly displayed in Pride and Prejudice. Mrs. Bennet's life is devoted to getting her daughters married. Marriage seems to be the theme of this great novel.
Austen describes growth of character in this novel. One can see this in Elizabeth and Darcy's wrong first impressions and how they later changed their mind. One sees that they also humble themselves and repent of overweening pride. I enjoyed the humor of characters like Mrs. Bennet, Mr. Collins, and Lady De Bourg.
Reading Pride and Prejudice was a wonderful reading experience. I can see why it has been popular with so many readers since it was first published. It displays the art of conversation and intelligence. It shows that distant times has something to say to our own time. I hope to read other works by Austen in the near future.
Thursday, April 18, 2013
The Return of Christian Humanism
Lee Oser, The Return of Christian Humanism: Chesterton, Eliot, Tolkien, and the Romance of History. University of Missouri Press, 2007.
Lee Oser believes that Christian Humanism can provide a rebirth to culture in our day. He observes, "At the heart of twentieth-century letters was the clash between a dogmatically relativist type of modernism and Christian humanism." The author proposes Christian humanism as a middle position between modern day extremes. He looks as three authors as models of this position: G. K. Chesterton, T. S. Eliot, and J.R. R. Tolkien.
Part one of the book covers "Humanism and Culture." Oser notes, "As creative writers of genius, Chesterton, Eliot, and Tolkien are orthodox in this humanistic sense, leaving the reader to unfold their theological and metaphysical implications." He thinks they provide examples on how belief and culture intersect. Oser notes, "The argument of this book is that Christian humanism conserves the radical middle between secularism and theocracy."
Part two discusses the three humanists: Chesterton, Eliot, and Tolkien. There is a chapter for each of them. Oser says that Chesterton "learned to defend his humanistic faith in reason and nature as a faith." Oser notes how Eliot relied "considerably on the light of reason to open his religious perspective," however, he thought faith supplied the answers to our questions and provided the orientations for our lives. Oser speaking of Tolkien's The Lord of the Rings: "If the great myth is a work of subcreation, a fantasy whose connection to reality is indirect, Tolkien asserts his scholarly craft in the framework supporting his myth. This framework is ineffect, a humanistic meditation on the nature of scholarship, and on the uncanny grounds of its health and continuity." The only displeasing part of this section is that it is so short. I definitely agree that Chesterton, Tolkien, and Eliot are excellent models of Christian Humanism. Oser seems to think the arguments for Eliot is the weakest because he spends most of the book defending him.
My favorite part of the book was part four. In this part the author presents his case for the radical middle position. In chapter seven he discusses the relationship between reason and nature. He speaks of the contribution of philosophy and theology to Christian humanism. In the next chapter he discusses literature. He makes an interesting comparison between Christian humanism and nihilism. Kurtz' statement: "The horror, the horror," and the Christian viewpoint that sees goodness at the bottom. The last two chapters cover "canon and literary form," and the "Romance of History."
This book was an enjoyable read. It is more of an argument of a need to return to Christian Humanism. Oser sees as the the best choice between liberalism and fundamentalism.
Lee Oser believes that Christian Humanism can provide a rebirth to culture in our day. He observes, "At the heart of twentieth-century letters was the clash between a dogmatically relativist type of modernism and Christian humanism." The author proposes Christian humanism as a middle position between modern day extremes. He looks as three authors as models of this position: G. K. Chesterton, T. S. Eliot, and J.R. R. Tolkien.
Part one of the book covers "Humanism and Culture." Oser notes, "As creative writers of genius, Chesterton, Eliot, and Tolkien are orthodox in this humanistic sense, leaving the reader to unfold their theological and metaphysical implications." He thinks they provide examples on how belief and culture intersect. Oser notes, "The argument of this book is that Christian humanism conserves the radical middle between secularism and theocracy."
Part two discusses the three humanists: Chesterton, Eliot, and Tolkien. There is a chapter for each of them. Oser says that Chesterton "learned to defend his humanistic faith in reason and nature as a faith." Oser notes how Eliot relied "considerably on the light of reason to open his religious perspective," however, he thought faith supplied the answers to our questions and provided the orientations for our lives. Oser speaking of Tolkien's The Lord of the Rings: "If the great myth is a work of subcreation, a fantasy whose connection to reality is indirect, Tolkien asserts his scholarly craft in the framework supporting his myth. This framework is ineffect, a humanistic meditation on the nature of scholarship, and on the uncanny grounds of its health and continuity." The only displeasing part of this section is that it is so short. I definitely agree that Chesterton, Tolkien, and Eliot are excellent models of Christian Humanism. Oser seems to think the arguments for Eliot is the weakest because he spends most of the book defending him.
My favorite part of the book was part four. In this part the author presents his case for the radical middle position. In chapter seven he discusses the relationship between reason and nature. He speaks of the contribution of philosophy and theology to Christian humanism. In the next chapter he discusses literature. He makes an interesting comparison between Christian humanism and nihilism. Kurtz' statement: "The horror, the horror," and the Christian viewpoint that sees goodness at the bottom. The last two chapters cover "canon and literary form," and the "Romance of History."
This book was an enjoyable read. It is more of an argument of a need to return to Christian Humanism. Oser sees as the the best choice between liberalism and fundamentalism.
Wednesday, April 17, 2013
Calvin's Institutes
Calvin's Institutes: Abridged edition. Edited by Donald K. McKim. Westminster John Knox Press, 2001.
Have you ever wanted to read Calvin's Institutes but was hindered because of its size? Well you do not have to be hindered any longer. Donald K. McKim has produced an abridgement of For Lewis Battles' Calvin: Institutes of the Christian Religion. This abridged edition gives you a good feel for the Institutes. The selections are carefully chosen to show the breadth of Calvin's thought by a leading Reformed scholar. It includes an introduction that provides an overview.
Why read John Calvin today? Tony Lane provides this answer: "It is one of the most important theological works ever written and has had a profound influence upon European history . . . Its influence has extended beyond the circle of those who think of themselves as Calvinists." I would add that it is a theological treasure for the Christian believer even for non-Calvinists. I think that many non-Calvinists get caught up in the predestination issue. This is however, just a small part of the Institutes. It is not addressed until book three I think.
Some of the things that impressed me about Calvin's thought is its hardiness. It is an encouragement to endure hard times. A second thing is its realistic view of human nature. For example, he accepts the idea that believers struggle with doubt. Thirdly, I like his emphasis on discipleship. There is a strong emphasis on denying oneself, picking up one's cross, and following Christ.
McKim has done a good job with his selections. This is an excellent book for the beginner.
Have you ever wanted to read Calvin's Institutes but was hindered because of its size? Well you do not have to be hindered any longer. Donald K. McKim has produced an abridgement of For Lewis Battles' Calvin: Institutes of the Christian Religion. This abridged edition gives you a good feel for the Institutes. The selections are carefully chosen to show the breadth of Calvin's thought by a leading Reformed scholar. It includes an introduction that provides an overview.
Why read John Calvin today? Tony Lane provides this answer: "It is one of the most important theological works ever written and has had a profound influence upon European history . . . Its influence has extended beyond the circle of those who think of themselves as Calvinists." I would add that it is a theological treasure for the Christian believer even for non-Calvinists. I think that many non-Calvinists get caught up in the predestination issue. This is however, just a small part of the Institutes. It is not addressed until book three I think.
Some of the things that impressed me about Calvin's thought is its hardiness. It is an encouragement to endure hard times. A second thing is its realistic view of human nature. For example, he accepts the idea that believers struggle with doubt. Thirdly, I like his emphasis on discipleship. There is a strong emphasis on denying oneself, picking up one's cross, and following Christ.
McKim has done a good job with his selections. This is an excellent book for the beginner.
Friday, March 22, 2013
The Death of Ivan Ilych
The Death of Ivan Ilych by Leo Tolstoy
Two of my favorite literary works that discusses death or old age is Cicero's On Old Age and Leo Tolstoy's The Death of Ivan Ilych. I have read both of these works multiple times and I am sure I will read them many more times. That is the great thing about the great works. You can read them multiple times and still profit by them.
The Death of Ivan Ilych is about a man who is floating down the river of life without much thought to the great questions of life. Ivan Ilych sought to live a easy and pleasant life without any disturbances. For example, he began to dislike his marriage because he "began to think that marriage was going to disturb his easygoing, pleasant, gay, and always respectable life." He lived for appearances, not reality. Ivan was just cruising through life till disaster struck. He accidentally hurt himself while preparing a new house for his family. This accident would change his whole life. It made him to wrestle with the important questions of life, death, and the meaning of life. He came to the conclusion that the life he lived before the accident was all a lie.
The pain from this illness never left him. It also gave him a bad taste in his mouth. Is he speaking metaphorically about the life he had lived. He is frustrated because everyone living around him is living in denial, telling him he will get better. Only Gerasim is honest with him. Geraism is his servant who supports him in his illness. One of Ivan's friend tells Gerasim, "It's a sad affair, isn't it?" Gerasim speaking of his master's death, "It's God's will, we shall all come to it someday.
After Ivan's accident, he lost interest in his work and became more interested in his family. He wanted to show them pity, but the only one he felt comforted by was Gerasim. This servant accepted that everyone must die while everyone around Ivan were living in denial. They did not even recognize that this would happen to them too. Ivan began to accept the possibility of his own death. He even began to undergo a religious conversion with the taking of the sacrament. In the end, he felt sorry for his family and drew near to them.
In the end Ivan lost his fear of death. He actually welcomed it. Ivan says, "In the place of death there was light." He had made peace with death. He actually saw it as a passage to life. When he came to the end he said, "what joy."
The Death of Ivan Ilych is a great work because it helps us to focus on the important things of life. How should we live our life? Does life have meaning? Can I face death? It is a work worth reading multiple times.
Two of my favorite literary works that discusses death or old age is Cicero's On Old Age and Leo Tolstoy's The Death of Ivan Ilych. I have read both of these works multiple times and I am sure I will read them many more times. That is the great thing about the great works. You can read them multiple times and still profit by them.
The Death of Ivan Ilych is about a man who is floating down the river of life without much thought to the great questions of life. Ivan Ilych sought to live a easy and pleasant life without any disturbances. For example, he began to dislike his marriage because he "began to think that marriage was going to disturb his easygoing, pleasant, gay, and always respectable life." He lived for appearances, not reality. Ivan was just cruising through life till disaster struck. He accidentally hurt himself while preparing a new house for his family. This accident would change his whole life. It made him to wrestle with the important questions of life, death, and the meaning of life. He came to the conclusion that the life he lived before the accident was all a lie.
The pain from this illness never left him. It also gave him a bad taste in his mouth. Is he speaking metaphorically about the life he had lived. He is frustrated because everyone living around him is living in denial, telling him he will get better. Only Gerasim is honest with him. Geraism is his servant who supports him in his illness. One of Ivan's friend tells Gerasim, "It's a sad affair, isn't it?" Gerasim speaking of his master's death, "It's God's will, we shall all come to it someday.
After Ivan's accident, he lost interest in his work and became more interested in his family. He wanted to show them pity, but the only one he felt comforted by was Gerasim. This servant accepted that everyone must die while everyone around Ivan were living in denial. They did not even recognize that this would happen to them too. Ivan began to accept the possibility of his own death. He even began to undergo a religious conversion with the taking of the sacrament. In the end, he felt sorry for his family and drew near to them.
In the end Ivan lost his fear of death. He actually welcomed it. Ivan says, "In the place of death there was light." He had made peace with death. He actually saw it as a passage to life. When he came to the end he said, "what joy."
The Death of Ivan Ilych is a great work because it helps us to focus on the important things of life. How should we live our life? Does life have meaning? Can I face death? It is a work worth reading multiple times.
Monday, March 11, 2013
Chesterton: The Nightmare Goodness of God
Ralph C. Wood, Chesterton: The Nightmare Goodness of God. Baylor University Press, 2011.
Ralph Wood wrote a popular book on Flannery O' Connor. He now has written a good book on G. K. Chesterton. He has tried to write a book that shows both the strengths and weaknesses of Chesterton. One can tell he has great respect for Chesterton. Wood asserts that the word, Nightmare, "recurs throughout the work of G. K. Chesterton." Chesterton is often considered an optimist. Wood"s wants to show "that Chesterton makes his deepest affirmations about God and man and the world in the face of nightmarish unbelief." Wood is successful in showing "The Nightmarish Goodness of God" according to Chesterton. One does wonder if the picture is too dark.
Chapter one discusses one of Chesterton's most popular work, Orthodoxy. It is one of my favorite books of Chesterton. Wood critiques in this chapter Chesterton battle with evolution. In chapter two and three, Chesteron's views on patriotism and militarism is discussed. Other chapters discusses Islam, the decline of the west, civilization, torture and another popular work of Chesterton, The Man Who was Thursday.
Chesterton is a good book that shows how Chesterton has something to say to the twenty-first century. Wood does a good job in showing both the strengths and weaknesses of Chesterton. The book emphasizes how Chesterton encountered nightmarish unbelief. One wonders if the joy of Chesterton is absent. The book ends with The Man who was Thursday which seems to leave the reader with a dark picture of life.
Ralph Wood wrote a popular book on Flannery O' Connor. He now has written a good book on G. K. Chesterton. He has tried to write a book that shows both the strengths and weaknesses of Chesterton. One can tell he has great respect for Chesterton. Wood asserts that the word, Nightmare, "recurs throughout the work of G. K. Chesterton." Chesterton is often considered an optimist. Wood"s wants to show "that Chesterton makes his deepest affirmations about God and man and the world in the face of nightmarish unbelief." Wood is successful in showing "The Nightmarish Goodness of God" according to Chesterton. One does wonder if the picture is too dark.
Chapter one discusses one of Chesterton's most popular work, Orthodoxy. It is one of my favorite books of Chesterton. Wood critiques in this chapter Chesterton battle with evolution. In chapter two and three, Chesteron's views on patriotism and militarism is discussed. Other chapters discusses Islam, the decline of the west, civilization, torture and another popular work of Chesterton, The Man Who was Thursday.
Chesterton is a good book that shows how Chesterton has something to say to the twenty-first century. Wood does a good job in showing both the strengths and weaknesses of Chesterton. The book emphasizes how Chesterton encountered nightmarish unbelief. One wonders if the joy of Chesterton is absent. The book ends with The Man who was Thursday which seems to leave the reader with a dark picture of life.
Wednesday, March 6, 2013
Shakespeare's Twelfth Night
Once a year I lead a discussion of one of Shakespeare's plays for a homeschooling group. This year we selected Twelfth Night as the play we wanted to read and discuss. This play would be considered a romantic comedy. It begins with Orsino moaning his unrequited love. He says, "If music be the food of love, play on; Give me excess of it, that surfeiting, the appetite may sicken, and so die." This alerts us to one of the themes of the play. Is the idea of love and suffering related? Does everyone in this play who falls in love suffer? Does Orsino enjoy his suffering?
Another theme of this play is the wearing of masks or mistaken identity. In Shakespeare's time, women were not allowed to perform on stage. So, all the roles were performed by boys. Orsino is in Love with Olivia. Olivia is played by a boy. Viola was a boy, pretending to be a girl, pretending to be a boy! Imagine the situation of Orsino. He thinks Viola is a boy and he sends her as a messenger to Olivia. It seems that Orsino's exhibits feelings for Viola who he thinks is a boy. Olivia falls in love with Viola who she thinks is a boy. One can see how this would be quite funny on stage.
There is many kinds of fools in the play. Feste, the official fool seems quite wise. Malvolio is made into a fool. Sir Toby is a type of fool living indulgently with little responsibility. Shakespeare seems to be saying the wise are foolish and the fools are wise.
There seems to be a satire of Puritanism (personified by Malvolio) in the play. Sir Toby Belch tells Malvolio, "Dost thou think, because thou art virtuous, there shall be no more cakes and ale?" This seems to say he is a spoiler of fun and is actually opposed to it. This would be significant since Twelfth Night stands for a festive occasion. Celebrating the coming of the wise men to Jesus. Definitely not a time for sadness. Maria says about Malvolio, "sometimes he is a kind of puritan." Sir Andrew responds: "O, if I thought that I'd beat him like a dog!" What is Shakespeare saying? Is he against Puritan. Malvolio has a trick played on him and in the end there is an appeal for him to be reconciled. Malvolio says, "I'll be revenged on the whole pack of you." At the end, Shakespeare ties in all the lose ends and peace reigns, except for Malvolio. What is Shakespeare saying?
The play ends with a speech from Feste, the fool. He says, "For the rain it raineth every day. . . But that's all one., our play is done, And we'll strive to please you every day." I think that is what Shakespeare is trying to do- to entertain and teach. I think Shakespeare is a Christian Humanist who affirms the good things of this life. I read once that Eric Voegelin read through the Shakespeare plays annually. I do not do that but I do try to read a Shakespeare play regularly. It is one of the works I would bring with me on a desert island.
Another theme of this play is the wearing of masks or mistaken identity. In Shakespeare's time, women were not allowed to perform on stage. So, all the roles were performed by boys. Orsino is in Love with Olivia. Olivia is played by a boy. Viola was a boy, pretending to be a girl, pretending to be a boy! Imagine the situation of Orsino. He thinks Viola is a boy and he sends her as a messenger to Olivia. It seems that Orsino's exhibits feelings for Viola who he thinks is a boy. Olivia falls in love with Viola who she thinks is a boy. One can see how this would be quite funny on stage.
There is many kinds of fools in the play. Feste, the official fool seems quite wise. Malvolio is made into a fool. Sir Toby is a type of fool living indulgently with little responsibility. Shakespeare seems to be saying the wise are foolish and the fools are wise.
There seems to be a satire of Puritanism (personified by Malvolio) in the play. Sir Toby Belch tells Malvolio, "Dost thou think, because thou art virtuous, there shall be no more cakes and ale?" This seems to say he is a spoiler of fun and is actually opposed to it. This would be significant since Twelfth Night stands for a festive occasion. Celebrating the coming of the wise men to Jesus. Definitely not a time for sadness. Maria says about Malvolio, "sometimes he is a kind of puritan." Sir Andrew responds: "O, if I thought that I'd beat him like a dog!" What is Shakespeare saying? Is he against Puritan. Malvolio has a trick played on him and in the end there is an appeal for him to be reconciled. Malvolio says, "I'll be revenged on the whole pack of you." At the end, Shakespeare ties in all the lose ends and peace reigns, except for Malvolio. What is Shakespeare saying?
The play ends with a speech from Feste, the fool. He says, "For the rain it raineth every day. . . But that's all one., our play is done, And we'll strive to please you every day." I think that is what Shakespeare is trying to do- to entertain and teach. I think Shakespeare is a Christian Humanist who affirms the good things of this life. I read once that Eric Voegelin read through the Shakespeare plays annually. I do not do that but I do try to read a Shakespeare play regularly. It is one of the works I would bring with me on a desert island.
Wednesday, January 9, 2013
Incarnational Humanism
Jens Zimmermann, Incarnational Humanism: A Philosophy of Culture for the Church in the World. IVP Academic, 2012. ISBN: 978-0-8308-3903-2., 356 pages.
Zimmermann's Incarnational Humanism argues for a recovery of Christian Humanism that is rooted in the beginning of the Christian Church. One can even consider this work as picking up where Mark Noll left off in his popular recent book, Jesus Christ and the Life of the Mind, 2011. Noll had argued for the importance on the life of the mind because of the incarnation of Jesus Christ. The incarnation affirms human life and this world. Zimmerman's book seeks to show how the Christian Tradition and the Incarnation of Christ affirms a Christian Humanism.
Incarnational Humanism is written for Evangelicals. He wrote a companion volume, Religion and Humanism, for a broader audience. Incarnational Humanism seeks to dispel certain myths held by some evangelicals. One of these myths is that humanism means secular humanism. He does this in the early chapters of the book by drawing from the writings of the Church Fathers, Medieval and Renaissance writers which sources prove that they held to a Christian Humanism. Zimmermann believes that this Christian Humanism is a successful tool for engaging modern culture.
In the later parts of the book he looks at the rise of anti-humanism among certain modern thinkers like Kant and Nietzche. He also looks at some modern thinkers who have tried to recover an Incarnational Humanism. The last chapter is his prescription for an Incarnational Humanism that can engage modern culture.
Incarnational Humanism is well-written and Zimmermann shows a great command of his sources. The footnotes are informative and even function as a second text. He draws from many rich sources in the Christian tradition. He is very knowledgeable of both Protestant and Roman Catholic sources. This book will be helpful in recovering a Christian Humanism for today's church.
Zimmermann's Incarnational Humanism argues for a recovery of Christian Humanism that is rooted in the beginning of the Christian Church. One can even consider this work as picking up where Mark Noll left off in his popular recent book, Jesus Christ and the Life of the Mind, 2011. Noll had argued for the importance on the life of the mind because of the incarnation of Jesus Christ. The incarnation affirms human life and this world. Zimmerman's book seeks to show how the Christian Tradition and the Incarnation of Christ affirms a Christian Humanism.
Incarnational Humanism is written for Evangelicals. He wrote a companion volume, Religion and Humanism, for a broader audience. Incarnational Humanism seeks to dispel certain myths held by some evangelicals. One of these myths is that humanism means secular humanism. He does this in the early chapters of the book by drawing from the writings of the Church Fathers, Medieval and Renaissance writers which sources prove that they held to a Christian Humanism. Zimmermann believes that this Christian Humanism is a successful tool for engaging modern culture.
In the later parts of the book he looks at the rise of anti-humanism among certain modern thinkers like Kant and Nietzche. He also looks at some modern thinkers who have tried to recover an Incarnational Humanism. The last chapter is his prescription for an Incarnational Humanism that can engage modern culture.
Incarnational Humanism is well-written and Zimmermann shows a great command of his sources. The footnotes are informative and even function as a second text. He draws from many rich sources in the Christian tradition. He is very knowledgeable of both Protestant and Roman Catholic sources. This book will be helpful in recovering a Christian Humanism for today's church.
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